Kierkegaard's impact on the development of critical theory has received scant study; it is the aim of the book to fill this scholarly lacuna. Kierkegaard and Critical Theory seeks to expose the complexity not only of Kierkegaard but of the Frankfurt School and their cohort, highlighting the ways in which the Danish religious thinker has been redeemed for a multiculture activist ethics in spirit with the fundamental aims of the Frankfurt School.

Hegel's "highway of despair," introduced in his Phenomenology of Spirit, is the tortured path traveled by "natural consciousness" on its way to freedom. Despair, the passionate residue of Hegelian critique, also indicates fugitive opportunities for freedom and preserves the principle of hope against all hope. Analyzing the works of an eclectic cast of thinkers, Robyn Marasco considers the dynamism of despair as a critical passion, reckoning with the forms of historical life forged along Hegel's highway. The Highway of Despair follows Theodor Adorno, Georges Bataille, and Frantz Fanon as they each read, resist, and reconfigure a strand of thought in Hegel's Phenomenology of Spirit. Confronting the twentieth-century collapse of a certain revolutionary dialectic, these thinkers struggle to revalue critical philosophy and recast Left Hegelianism within the contexts of genocidal racism, world war, and colonial domination. Each thinker also re-centers the role of passion in critique. Arguing against more recent trends in critical theory that promise an escape from despair, Marasco shows how passion frustrates the resolutions of reason and faith. Embracing the extremism of what Marx, in the spirit of Hegel, called the "ruthless critique of everything existing," she affirms the contemporary purchase of radical critical theory, resulting in a passionate approach to political thought.

Contradictory interpretations have been applied to history-making events that led to the end of the cold war: Václav Havel, using Kierkegaardian terms, called the demise of totalitarianism in east-central Europe an "existential revolution"' (i.e. an awakening of human responsibility, spirit, and reason), while others hailed it as a victory for the "New World Order." Regardless of one's point of view, however, it is clear that the global landscape has been dramatically altered. Where once the competition between capitalism and communism provided a basis for establishing political- and self-identity, today, the destructive forces of nationalist identity and religious and secular fundamentalism are filling the void. In his timely and significant new work, Martin J. Matu¿tík synthesizes the critical social theory of J rgen Habermas with the existentialism of Havel and Søren Kierkegaard to present an alternative to the conceptualization of identity based on nationalism that is stoking the flames of civil wars in Europe and racial and ethnic tensions in eastern Europe, the former Soviet Union, and the United States. In so doing, he reinvigorates critical social theory, and points the way toward a multicultural, post-national identity and a democracy capable of resisting both imperial consensus and xenophobic backlash. Offering the most extensive examination of Habermas's and Kierkegaard's critiques of nationalist identity available, Postnational Identity dramatically confronts the traditional view of existential philosophy as antisocial and uncritical. This volume shows how Kierkegaardian theory and practice of radically honest communication allows us to rethink the existential in terms of Habermas's communicative action, and vice versa. As the author explains the foundations of his work in the Preface: Critical theory and existential philosophy, brought together in this book, engender two forms of suspicion of the present age. The critical theorist, such as J rgen Habermas, unmasks the forms in which social and cultural life become systematically distorted by the imperatives of political power and economic gain. The existential critic, like Søren Kierkegaard and Václav Havel, is suspicious of the various ways in which individuals deceive themselves or other people. This study aims to integrate Kierkegaard's and Havel's existential critique of motives informing human identity formation with Habermas's critique of the colonialization of fragmented, anomic modern life by systems of power and money....My argument is that existential critique and social critique complement each other and overcome their respective limitations. Organized into three distinct sections, the book begins with a study of individual and group identity in Habermas's work on communicative ethics. This section draws on Habermas's readings of Kant, Hegel, Marx, Kierkegaard, Mead, and Durkheim. Part Two uses Kierkegaard's existential ethics to broaden Habermas's notion of identity. The argument proceeds from the performative character of existential individuality to Kierkegaard's theory and practice of communication, and, finally, to the regulative community ideal projected in his critique of the present age. In the book's final section, the author addresses the question of identity to the nationalist strife of the present age. Overall, the book sets forth the argument that a move from fundamentalist constructions of identity to postnational, open, and multicultural identity is a critical ideal on which both the existential and socio-political suspicion of the present age converge. Postnational Identity is addressed to the three multicultural audiences that gave it shape: western Europe, eastern Europe, and the United States. One of the first works to treat seriously the existential thought of Václav Havel, the book will hold enormous appeal for students and professionals involved in existential philosophy, critical theory, philosophy, and, more generally, political science, literary theory, communications, and cultural studies.

Covering a diversity of themes, this collection still reflects consensus--Kierkegaard is to be taken seriously as a philosopher at the turn of the twenty-first century.

A clear introduction to the major works of Kierkegaard that highlights the Lutheran framework of his thought, the book combines exposition of the texts within their philosophical, theological, and historical context with an engaging critical dialogue that brings Kierkegaard into debate with twenty-first century thought.

Søren Kierkegaard is often cast as the forefather of existentialism and an anti-Hegelian proponent of the single individual. Yet this book calls these traditional characterizations into question by arguing that Kierkegaard offers not only a systematic critique of idealist philosophy, but more surprisingly, a political ontology that is paradoxically at home in the context of twenty-first-century philosophical and political thought. Through a close consideration of his authorship in the context of nineteenth-century German idealism, Michael O'Neill Burns argues that Kierkegaard develops an ontology, anthropology and theory of the political that are outcomes of his critical appropriation of the philosophical projects of Hegel, Schelling, and Fichte. While starting out in the philosophical concerns of the nineteenth century, the book offers an interpretation of Kierkegaard that shows his relevance to philosophers and political theorists in the twenty-first century.